How does Mark 10:11 define the sin of adultery in marriage? Canonical Text “Whoever divorces his wife and marries another woman commits adultery against her.” — Mark 10:11 Immediate Literary Context Mark 10:1-12 records Jesus’ Judean ministry encounter with Pharisees testing Him on lawful divorce. Christ answers by appealing to Genesis 1:27 and 2:24, affirming the creation-era permanence of the one-flesh union and then defining any man-initiated rupture followed by remarriage as adultery. Verse 11 supplies the ethical centerpiece: the sin is not merely procedural violation of Deuteronomy 24, but personal covenant treachery “against her.” Original Language Analysis Greek text: “ὃς ἂν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ καὶ γαμήσῃ ἄλλην, μοιχᾶται ἐπ’ αὐτήν.” • ἀπολύσῃ (apolusē) — “divorces, releases,” legal dismissal. • γαμήσῃ (gamēsē) — “marries,” covenant-forming verb. • μοιχᾶται (moichatai) — present middle/passive indicative, “is committing adultery.” Continuous aspect stresses the ongoing state, not a one-time act. • ἐπ’ αὐτήν (ep’ autēn) — “against her,” identifying the offended party as the first wife. Thus, in Jesus’ definition, adultery arises the moment a divorced husband covenants with another woman; the sin is relational (against the first spouse) and covenantal (against God, Malachi 2:14). Biblical Canonical Context of Adultery 1. Seventh Commandment: “You shall not commit adultery.” (Exodus 20:14). 2. Wisdom literature equates adultery with covenant vandalism (Proverbs 6:32-34). 3. Prophets use adultery metaphorically for idolatry (Jeremiah 3:8-9), highlighting covenant faithlessness. 4. New Testament echo: Luke 16:18, “Every man who divorces his wife and marries another commits adultery.” Paul reiterates in Romans 7:2-3. Mark 10:11 crystallizes these threads: divorce plus remarriage = adultery because it ruptures the one-flesh bond established by God, not simply because of sexual contact. Creation Foundation of Marriage Jesus quotes Genesis 1:27; 2:24. These verses, describing the Day-Six creation of man and woman c. 4000 B.C. on a straightforward biblical chronology, ground marriage in design, not cultural convention. By rooting His ethic in the creation week, Jesus invalidates relativistic views and affirms that marital permanence is woven into the fabric of a young, intelligently-designed earth. Covenantal Nature of Adultery Scripture presents marriage as a covenant sealed before God (Proverbs 2:17; Malachi 2:14). Adultery, therefore, is first vertical: rebellion against Yahweh’s instituted order, then horizontal: betrayal of the spouse. Jesus’ “against her” underscores the personal offense, aligning with Malachi’s charge: “You have been unfaithful to the wife of your youth.” (Malachi 2:15-16) Comparison with Matthew 19:9 and the “Exception Clause” Matthew adds, “…except for sexual immorality [porneia]…” indicating that a spouse’s prior marital unfaithfulness dissolves the covenant and removes adultery liability for the innocent party. Mark, addressing a largely Gentile audience unfamiliar with Mosaic concessions, offers the universal principle without the exception. Harmonized, both Gospels teach: (1) covenant permanence, (2) sexual immorality by one spouse may legitimately end the marriage, (3) any other ground renders subsequent remarriage adulterous. Historical-Cultural Background First-century Judaism debated divorce: Shammai’s strict view (“only for unchastity”) versus Hillel’s permissive stance (“any cause,” cf. Mishnah Gittin 9:10). Jesus sides with neither rabbinic school but recovers Genesis. Ketubah fragments from the Judean wilderness (e.g., Mur 17) reveal contractual language yet lack any clause legitimizing frivolous dismissal, matching Jesus’ stricter ethic. Early Manuscript Evidence Mark 10:11 enjoys robust support: • 𝔓45 (c. A.D. 200) contains the verse with ἐπ’ αὐτήν intact. • Codex Vaticanus (B) and Sinaiticus (א) agree verbatim. • Uncials A, C, D as well as minuscules consistently transmit ἐπ’ αὐτήν. The uniformity negates theories of later ecclesiastical tightening; the reading is original. Patristic Witness • Justin Martyr (First Apology 15) cites Christ’s teaching that remarriage after dismissal is “adultery.” • Clement of Alexandria (Stromata 2.23) references Mark’s wording to argue that husbands owe unbroken fidelity. • Early Syriac Didaskalia (3rd cent.) repeats the “against her” phrase, demonstrating trans-regional recognition of Mark’s formulation. Theological Implications 1. Lordship of Christ: By reinterpreting Mosaic concession, Jesus asserts divine authority. 2. Sanctity of Marriage: The one-flesh covenant mirrors Christ’s union with the Church (Ephesians 5:31-32). 3. Sin Gravity: Adultery is not merely sexual misstep but covenant subversion. 4. Gospel Need: Because divorce and remarriage produce ongoing adultery without repentance, the passage drives hearers to the cross for forgiveness (1 Corinthians 6:9-11). Pastoral and Ethical Applications • Premarital Counseling: underscore permanence before vows are made. • Church Discipline: ongoing adulterous remarriage warrants compassionate confrontation (Matthew 18:15-17). • Restorative Grace: genuine repentance may require remaining in current marriage but ceasing adulterous behavior where feasible (1 Corinthians 7:20-24; nuanced pastoral guidance essential). • Societal Witness: Upholding covenant fidelity showcases the gospel to a divorce-saturated culture. Conclusion Mark 10:11 defines adultery as the act—and ongoing state—of a husband who, without biblically sanctioned cause, divorces his wife and marries another. The offense is specifically “against her,” violating both the human covenant partner and the divine covenant Maker. The verse stands on firm manuscript footing, coheres with the totality of Scripture, and calls every generation to honor the Creator’s original, good, and enduring design for marriage. |
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